By Francisco Núñez Muley

Conquered in 1492 and colonized by way of invading Castilians, the town and state of Granada confronted radical adjustments imposed by way of its occupiers in the course of the first half the 16th century—including the pressured conversion of its local Muslim inhabitants. Written via Francisco N??ez Muley, one of the coerced Christian converts, this remarkable letter hotels a clear-sighted, impassioned protest opposed to the unreasonable and strongly assimilationist legislation that required all switched over Muslims in Granada to decorate, communicate, devour, marry, rejoice fairs, and be buried precisely because the Castilian settler inhabitants did.Now to be had in its first English translation, N??ez Muley’s account is a useful instance of ways Spain’s former Muslims made energetic use of the written be aware to problem and brazenly face up to the gradually illiberal rules of the Spanish Crown. well timed and resonant—given present debates pertaining to Islam, minorities, and cultural and linguistic assimilation—this version offers students in a number of fields with a brilliant and early instance of resistance within the face of oppression.

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Additional info for A Memorandum for the President of the Royal Audiencia and Chancery Court of the City and Kingdom of Granada

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The text is an unrevised version of Foulché-Delbosc’s transcription and contains no critical apparatus or notes; however, the volume also contains a rich assortment of images and supplemental texts that makes it a remarkably useful text. In any case, the decision to incorporate the text of the Memorandum into a revised facsimile edition of Gallego y Burín and Gámir Sandoval’s study of the 1554 Synod of Guadix 22. Garrad, “The Original Memorial,” 200–201. 23 The Memorandum and Its Immediate Historical Context As we know, Francisco Núñez Muley conceived of his Memorandum as a letter of grievance to Pedro de Deza Manuel, the president of the Royal Audiencia of Granada.

51 Likewise, the enslavement and ransom of shipwrecked and captured Christians was an established practice within Muslim North Africa, as the capture and ransom of North Africans was in Spain. The problem that the Spanish Crown had with the continuation of slavery, at least insofar as it involved the Moriscos of Granada, was twofold. First, there was the belief that the gacis, even those that had been freed and had converted to Christianity, were de facto Muslims living in the newly Christianized region (now a kingdom in name only) of Granada.

He was also allowed to equip and maintain a private guard of one hundred armed mercenaries and to collect a significant income from bribes of local merchants and others seeking his protection. 44 Continued poor administration, along with steady conflicts with Wat·a¯sı¯d forces from Fez ˛ and the growing power of the Sa dı¯ dynasty in the south, led to a destabilization of the region under Yah·yá’s control, and Portugal ˛ was eventually forced to abandon Safi in 1541. 45 ˛ The image of Yah·yá Ta fu¯ft that emerges from one side of the historical record is that of an opportunistic local big man who may or may not have abused the support he received from the Portuguese Crown in order to enrich himself monetarily and to appropriate for himself almost unchecked power.

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